Results for 'Stoic themata'

196 found
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  1. Stoic Syllogistic.Susanne Bobzien - 1996 - Oxford Studies in Ancient Philosophy 14:133-92.
    ABSTRACT: For the Stoics, a syllogism is a formally valid argument; the primary function of their syllogistic is to establish such formal validity. Stoic syllogistic is a system of formal logic that relies on two types of argumental rules: (i) 5 rules (the accounts of the indemonstrables) which determine whether any given argument is an indemonstrable argument, i.e. an elementary syllogism the validity of which is not in need of further demonstration; (ii) one unary and three binary argumental rules (...)
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  2. Stoic Logic.Susanne Bobzien - 2003 - In Brad Inwood (ed.), The Cambridge Companion to Stoic Philosophy. Cambridge University Press.
    ABSTRACT: An introduction to Stoic logic. Stoic logic can in many respects be regarded as a fore-runner of modern propositional logic. I discuss: 1. the Stoic notion of sayables or meanings (lekta); the Stoic assertibles (axiomata) and their similarities and differences to modern propositions; the time-dependency of their truth; 2.-3. assertibles with demonstratives and quantified assertibles and their truth-conditions; truth-functionality of negations and conjunctions; non-truth-functionality of disjunctions and conditionals; language regimentation and ‘bracketing’ devices; Stoic basic (...)
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  3. Logic: The Stoics (Part Two).Susanne Bobzien - 1999 - In Keimpe Algra, Jonathan Barnes & et al (eds.), The Cambridge History of Hellenistic Philosophy. Cambridge University Press.
    ABSTRACT: A detailed presentation of Stoic theory of arguments, including truth-value changes of arguments, Stoic syllogistic, Stoic indemonstrable arguments, Stoic inference rules (themata), including cut rules and antilogism, argumental deduction, elements of relevance logic in Stoic syllogistic, the question of completeness of Stoic logic, Stoic arguments valid in the specific sense, e.g. "Dio says it is day. But Dio speaks truly. Therefore it is day." A more formal and more detailed account of (...)
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  4. Stoic Sequent Logic and Proof Theory.Susanne Bobzien - 2019 - History and Philosophy of Logic 40 (3):234-265.
    This paper contends that Stoic logic (i.e. Stoic analysis) deserves more attention from contemporary logicians. It sets out how, compared with contemporary propositional calculi, Stoic analysis is closest to methods of backward proof search for Gentzen-inspired substructural sequent logics, as they have been developed in logic programming and structural proof theory, and produces its proof search calculus in tree form. It shows how multiple similarities to Gentzen sequent systems combine with intriguing dissimilarities that may enrich contemporary discussion. (...)
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  5. Stoic Logic and Multiple Generality.Susanne Bobzien & Simon Shogry - 2020 - Philosophers' Imprint 20 (31):1-36.
    We argue that the extant evidence for Stoic logic provides all the elements required for a variable-free theory of multiple generality, including a number of remarkably modern features that straddle logic and semantics, such as the understanding of one- and two-place predicates as functions, the canonical formulation of universals as quantified conditionals, a straightforward relation between elements of propositional and first-order logic, and the roles of anaphora and rigid order in the regimented sentences that express multiply general propositions. We (...)
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  6. The Stoic Appeal to Expertise: Platonic Echoes in the Reply to Indistinguishability.Simon Shogry - 2021 - Apeiron 54 (2):129-159.
    One Stoic response to the skeptical indistinguishability argument is that it fails to account for expertise: the Stoics allow that while two similar objects create indistinguishable appearances in the amateur, this is not true of the expert, whose appearances succeed in discriminating the pair. This paper re-examines the motivations for this Stoic response, and argues that it reveals the Stoic claim that, in generating a kataleptic appearance, the perceiver’s mind is active, insofar as it applies concepts matching (...)
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  7. The Stoic Account of Apprehension.Tamer Nawar - 2014 - Philosophers' Imprint 14:1-21.
    This paper examines the Stoic account of apprehension (κατάληψις) (a cognitive achievement similar to how we typically view knowledge). Following a seminal article by Michael Frede (1983), it is widely thought that the Stoics maintained a purely externalist causal account of apprehension wherein one may apprehend only if one stands in an appropriate causal relation to the object apprehended. An important but unanswered challenge to this view has been offered by David Sedley (2002) who offers reasons to suppose that (...)
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  8. Rational Impressions and the Stoic Philosophy of Mind.Vanessa de Harven - forthcoming - In John Sisko (ed.), History of Philosophy of Mind: Pre-Socratics to Augustine. Acumen Publishing.
    This paper seeks to elucidate the distinctive nature of the rational impression on its own terms, asking precisely what it means for the Stoics to define logikē phantasia as an impression whose content is expressible in language. I argue first that impression, generically, is direct and reflexive awareness of the world, the way animals get information about their surroundings. Then, that the rational impression, specifically, is inherently conceptual, inferential, and linguistic, i.e. thick with propositional content, the way humans receive incoming (...)
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  9. The Stoics on Hypotheses and Hypothetical Arguments.Susanne Bobzien - 1997 - Phronesis 42 (3):299-312.
    ABSTRACT: In this paper I argue (i) that the hypothetical arguments about which the Stoic Chrysippus wrote numerous books (DL 7.196) are not to be confused with the so-called hypothetical syllogisms" but are the same hypothetical arguments as those mentioned five times in Epictetus (e.g. Diss. 1.25.11-12); and (ii) that these hypothetical arguments are formed by replacing in a non-hypothetical argument one (or more) of the premisses by a Stoic "hypothesis" or supposition. Such "hypotheses" or suppositions differ from (...)
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  10. Stoic Caricature in Lucian’s De Astrologia: Verisimilitude As Comedy.Charles McNamara - 2013 - Peitho 4 (1):235-253.
    The inclusion of De astrologia in the Lucianic corpus has been disputed for centuries since it appears to defend astrological practices that Lucian elsewhere undercuts. This paper argues for Lucian’s authorship by illustrating its masterful subversion of a captatio benevolentiae and subtle rejection of Stoic astrological practices. The narrator begins the text by blaming phony astrologers and their erroneous predictions for inciting others to “denounce the stars and hate astrology” (ἄστρων τε κατηγοροῦσιν καὶ αὐτὴν ἀστρολογίην μισέουσιν, 2). The narrator (...)
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  11.  31
    The Stoic Notion of Cosmic Sympathy in Contemporary Environmental Ethics.Evangelos D. Protopapadakis - 2012 - In Antiquity, Modern World and Reception of Ancient Culture. pp. 290-305.
    The later Stoics, especially – and most notably – Posidonius of Apamea, allegedly the greatest polymath of his age and the last in a celebrated line of great philosophers of the ancient world, gradually developed the belief that all parts of the universe, either ensouled or not, were actually interconnected due to the omnipresent, corporeal, primordial kosmikon pyr which, according to Stoicism, pervades each being as the honey pervades the honeycomb. As for reasonable beings, in particular, kosmikon pyr takes the (...)
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  12. The Stoics and the State: Theory – Practice – Context.Jula Wildberger - 2018 - Baden-Baden, Deutschland: Nomos.
    How did the Stoics conceive of a polis and statehood? What happens when these ideas meet different biographies and changing historical environments? To answer these questions, 'The Stoics and the State' combines close philological reading of original source texts and fine-grained conceptual analysis with wide-ranging contextualisation, which is both thematic and diachronic. A systematic account elucidates extant definitions, aspects of statehood (territory, institutions, population and state objectives) and the constitutive function of the common law. The book’s diachronic part investigates how (...)
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  13. The Stoics on Fallacies of Equivocation.Susanne Bobzien - 2006 - In D. Frede & B. Inwood (eds.), Language and Learning, Proceedings of the 9th Symposium Hellenisticum. Cambridge University Press.
    ABSTRACT: This paper discusses the Stoic treatment of fallacies that are based on lexical ambiguities. It provides a detailed analysis of the relevant passages, lays bare textual and interpretative difficulties, explores what the Stoic view on the matter implies for their theory of language, and compares their view with Aristotle’s. In the paper I aim to show that, for the Stoics, fallacies of ambiguity are complexes of propositions and sentences and thus straddle the realms of meaning (which is (...)
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  14. Pre-Stoic Hypothetical Syllogistic in Galen.Susanne Bobzien - 2002 - The Bulletin of the Institute of Classical Studies:57-72.
    ABSTRACT: This paper traces the evidence in Galen's Introduction to Logic (Institutio Logica) for a hypothetical syllogistic which predates Stoic propositional logic. It emerges that Galen is one of our main witnesses for such a theory, whose authors are most likely Theophrastus and Eudemus. A reconstruction of this theory is offered which - among other things - allows to solve some apparent textual difficulties in the Institutio Logica.
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  15. Stoic Conceptions of Freedom and Their Relation to Ethics.Susanne Bobzien - 1997 - Bulletin of the Institute of Classical Studies 41 (S68):71-89.
    ABSTRACT: In contemporary discussions of freedom in Stoic philosophy we often encounter the following assumptions: (i) the Stoics discussed the problem of free will and determinis; (ii) since in Stoic philosophy freedom of the will is in the end just an illusion, the Stoics took the freedom of the sage as a substitute for it and as the only true freedom; (iii) in the c. 500 years of live Stoic philosophical debate, the Stoics were largely concerned with (...)
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  16.  75
    The Objects of Stoic Eupatheiai.Doug Reed - 2017 - History of Philosophy Quarterly 34 (3):195-212.
    The Stoics claim that the sage is free from emotions, experiencing instead εὐπάθειαι (‘good feelings’). It is, however, unclear whether the sage experiences εὐπάθειαι about virtue/vice only, indifferents only, or both. Here, I argue that εὐπάθειαι are exclusively about virtue/vice by showing that this reading alone accommodates the Stoic claim that there is not a εὐπάθειαι corresponding to emotional pain. I close by considering the consequences of this view for the coherence and viability of Stoic ethics.
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  17.  34
    Refugees, Exiles, and Stoic Cosmopolitanism.William O. Stephens - 2018 - Journal of Religion and Society 16:73-91.
    The Roman imperial Stoics were familiar with exile. This paper argues that the Stoics’ view of being a refugee differed sharply from their view of what is owed to refugees. A Stoic adopts the perspective of a cosmopolitēs, a “citizen of the world,” a rational being everywhere at home in the universe. Virtue can be cultivated and practiced in any locale, so being a refugee is an “indifferent” that poses no obstacle to happiness. Other people are our fellow cosmic (...)
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  18. Berkeley's Stoic Notion of Spiritual Substance.Stephen Daniel - 2008 - In Stephen H. Daniel (ed.), New Interpretations of Berkeley's Thought. Humanity Books.
    For Berkeley, minds are not Cartesian spiritual substances because they cannot be said to exist (even if only conceptually) abstracted from their activities. Similarly, Berkeley's notion of mind differs from Locke's in that, for Berkeley, minds are not abstract substrata in which ideas inhere. Instead, Berkeley redefines what it means for the mind to be a substance in a way consistent with the Stoic logic of 17th century Ramists on which Leibniz and Jonathan Edwards draw. This view of mind, (...)
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  19. Remarks on Stoic Deduction.John Corcoran - 1974 - In Ancient Logic and its Modern Interpretations. Boston: Reidel. pp. 169--181.
    This paper raises obvious questions undermining any residual confidence in Mates work and revealing our embarrassing ignorance of true nature of Stoic deduction. It was inspired by the challenging exploratory work of JOSIAH GOULD.
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  20. How Nothing Can Be Something: The Stoic Theory of Void.Vanessa de Harven - 2015 - Ancient Philosophy 35 (2):405-429.
    Void is at the heart of Stoic metaphysics. As the incorporeal par excellence, being defined purely in terms of lacking body, it brings into sharp focus the Stoic commitment to non-existent Somethings. This article argues that Stoic void, far from rendering the Stoic system incoherent or merely ad hoc, in fact reflects a principled and coherent physicalism that sets the Stoics apart from their materialist predecessors and atomist neighbors.
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  21. Epictetus on How the Stoic Sage Loves.William O. Stephens - 1996 - Oxford Studies in Ancient Philosophy 14:193-210.
    I show that in Epictetus’ view (1) the wise man genuinely loves (στέργειv) and is affectionate (φιλόστoργoς) to his family and friends; (2) only the Stoic wise man is, properly speaking, capable of loving—that is, he alone actually has the power to love; and (3) the Stoic wise man loves in a robustly rational way which excludes passionate, sexual, ‘erotic’ love (’έρως). In condemning all ’έρως as objectionable πάθoς Epictetus stands with Cicero and with the other Roman Stoics, (...)
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  22. Leibniz and the Stoics: Fate, Freedom, and Providence.David Forman - 2016 - In John Sellars (ed.), The Routledge Handbook of the Stoic Tradition. Routledge. pp. 226-242.
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  23. Logic: The Stoics (Part One).Susanne Bobzien - 1999 - In Keimpe Algra & et al (eds.), The Cambridge History of Hellenistic Philosophy. Cambridge University Press.
    ABSTRACT: A detailed presentation of Stoic logic, part one, including their theories of propositions (or assertibles, Greek: axiomata), demonstratives, temporal truth, simple propositions, non-simple propositions(conjunction, disjunction, conditional), quantified propositions, logical truths, modal logic, and general theory of arguments (including definition, validity, soundness, classification of invalid arguments).
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  24. Schopenhauer and the Stoics.Jonathan Head - 2016 - Pli:90-105.
    This paper considers the largely unexplored relation between Schopenhauer’s metaphysical system of Will and the philosophical therapy offered by Stoicism. By focusing on three key texts from disparate points in Schopenhauer’s philosophical career, as well as considering live debates regarding the metaphorical nature of his thought and his soteriology, I argue that the general view of straightforward opposition between himself and the Stoics is not the correct one. Rather, there are deep parallels to be found between the therapeutic aspects of (...)
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  25. A Puzzle in Stoic Ethics.Rachel Barney - 2003 - Oxford Studies in Ancient Philosophy 24:303-40.
    It is very difficult to get a clear picture of how the Stoic is supposed to deliberate. This paper considers a number of possible pictures, which cover such a wide range of options that some look Kantian and others utilitarian. Each has some textual support but is also unworkable in certain ways: there seem to be genuine and unresolved conflicts at the heart of Stoic ethics. And these are apparently due not to developmental changes within the school, but (...)
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  26. What Do Our Impressions Say? The Stoic Theory of Perceptual Content and Belief Formation.Simon Shogry - 2019 - Apeiron 52 (1):29-63.
    Here I propose an interpretation of the ancient Stoic psychological theory on which (i) the concepts that an adult human possesses affect the content of the perceptual impressions (φαντασίαι αἰσθητικαί) she forms, and (ii) the content of such impressions is exhausted by an ‘assertible’ (ἀξίωμα) of suitable complexity. What leads the Stoics to accept (i) and (ii), I argue, is their theory of assent and belief formation, which requires that the perceptual impression communicate information suitable to serve as the (...)
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  27. Necessity, Possibility and Determinism in Stoic Thought.Vanessa de Harven - 2016 - In Max Cresswel, Edwin Mares & Adriane Rini (eds.), Logical Modalities from Aristotle to Carnap: The Story of Necessity. Cambridge: Cambridge University Press. pp. 70-90.
    At the heart of the Stoic theory of modality is a strict commitment to bivalence, even for future contingents. A commitment to both future truth and contingency has often been thought paradoxical. This paper argues that the Stoic retreat from necessity is successful. it maintains that the Stoics recognized three distinct senses of necessity and possibility: logical, metaphysical and providential. Logical necessity consists of truths that are knowable a priori. Metaphysical necessity consists of truths that are knowable a (...)
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  28. The Stoics and Their Philosophical System.William O. Stephens - 2020 - In Kelly Arenson (ed.), The Routledge Handbook of Hellenistic Philosophy. New York, NY, USA: Routledge. pp. 22-34.
    An overview of the ancient philosophers and their philosophical system (divided into the fields of logic, physics, and ethics) comprising the living, organic, enduring, and evolving body of interrelated ideas identifiable as the Stoic perspective.
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  29. Stoic Trichotomies.Daniel Nolan - 2016 - Oxford Studies in Ancient Philosophy 51:207-230.
    Chrysippus often talks as if there is a third option when we might expect that two options in response to a question are exhaustive. Things are true, false or neither; equal, unequal, or neither; the same, different, or neither.. and so on. There seems to be a general pattern here that calls for a general explanation. This paper offers a general explanation of this pattern, preserving Stoic commitments to excluded middle and bivalence, arguing that Chrysippus employs this trichotomy move (...)
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  30. Robotic Nudges for Moral Improvement Through Stoic Practice.Michał Klincewicz - 2019 - Techné: Research in Philosophy and Technology 23 (3):425-455.
    This paper offers a theoretical framework that can be used to derive viable engineering strategies for the design and development of robots that can nudge people towards moral improvement. The framework relies on research in developmental psychology and insights from Stoic ethics. Stoicism recommends contemplative practices that over time help one develop dispositions to behave in ways that improve the functioning of mechanisms that are constitutive of moral cognition. Robots can nudge individuals towards these practices and can therefore help (...)
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  31. Stoic Lessons in Liberation: Epictetus as Educator.William O. Stephens - manuscript
    My project examines the pedagogical approach of the Stoic Epictetus by focusing on seven vital lessons he imparts. This study will deepen our understanding of his vocation as a Stoic educator striving to free his students from the fears and foolishness that hold happiness hostage. These lessons are (1) how freedom, integrity, self-respect, and happiness interrelate; (2) real versus fake tragedy and real versus fake heroism; (3) the instructive roles that various animals play in Stoic education; (4) (...)
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  32. Beauty as Harmony of the Soul: The Aesthetic of the Stoics.Jennifer A. McMahon - 2012 - In Marietta Rosetto, Michael Tsianikas, George Couvalis & Maria Palaktsoglou (eds.), Proceedings of the 8th International Conference of Greek Studies 2009. Flinders University. pp. 33-42.
    Aesthetics is not an area to which the Stoics are normally understood to have contributed. I adopt a broad description of the purview of Aesthetics according to which Aesthetics pertains to the study of those preferences and values that ground what is considered worthy of attention. According to this approach, we find that the Stoics exhibit an Aesthetic that reveals a direct line of development between Plato, the Stoics, Thomas Aquinas and the eighteenth century, specifically Kant’s aesthetics. I will reveal (...)
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  33. On the Separability and Inseparability of the Stoic Principles.Ian Hensley - 2018 - Journal of the History of Philosophy 56 (2):187-214.
    Sources for Stoicism present conflicting accounts of the Stoic principles. Some suggest that the principles are inseparable from each other. Others suggest that they are separable. To resolve this apparent interpretive dilemma, I distinguish between the functions of the principles and the bodies that realize those functions. Although the principles cannot separate when realizing their roles, the Stoic theory of blending entails that the bodies that realize those roles are physically separable. I present a strategy for further work (...)
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  34. Dialecticians and Stoics on the Classification of Propositions.Theodor Ebert - 1993 - In Klaus Döring & Theodor Ebert (eds.), Dialektiker und Stoiker. Zur Logik der Stoa und ihrer Vorläufer. Stuttgart: Steiner Verlag. pp. 111-127.
    This paper discusses the reports in Diogenes Laertius and in Sextus Empiricus concerning the classification of propositions. It is argued that the material in Sextus uses a source going back to the Dialectical school whose most prominent members were Diodorus Cronus and Philo of Megara. The material preserved in Diogenes Laertius, on the other hand, goes back to Chrysippus.
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  35.  69
    Stoic Cosmopolitanism and Environmental Ethics.Simon Shogry - 2020 - In Kelly Arenson (ed.), The Routledge Handbook of Hellenistic Philosophy. pp. 397-409.
    This essay considers how ancient Stoic cosmopolitanism – roughly, the claim all human beings are members of the same “cosmopolis”, or universal city, and so are entitled to moral concern in virtue of possessing reason – informs Stoic thinking about how we ought to treat non-human entities in the environment. First, I will present the Stoic justification for the thesis that there are only rational members of the cosmopolis – and so that moral concern does not extend (...)
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  36. Reservation in Stoic Ethics.Tad Brennan - 2000 - Archiv für Geschichte der Philosophie 82 (2):149-177.
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  37.  43
    Epicureans and Stoics on the Rationality of Perception.Whitney Schwab & Simon Shogry - forthcoming - Wiley: Philosophy and Phenomenological Research.
    This paper examines an ancient debate over the rationality of perception. What leads the Stoics to affirm, and the Epicureans to deny, that to form a sense- impression is an activity of reason? The answer, we argue, lies in a disagreement over what is required for epistemic success. For the Stoics, epistemic success consists in believing the right propositions, and only rational states, in virtue of their predicational structure, put us in touch with propositions. Since they identify some sense-impressions as (...)
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  38. Stoic Virtue: A Contemporary Interpretation.Wes Siscoe - 2020 - Philosophers' Imprint 20 (18):1-20.
    The Stoic understanding of virtue is often taken to be a non-starter. Many of the Stoic claims about virtue – that a virtue requires moral perfection and that all who are not fully virtuous are vicious – are thought to be completely out of step with our commonsense notion of virtue, making the Stoic account more of an historical oddity than a seriously defended view. Despite many voices to the contrary, I will argue that there is a (...)
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  39. The Metaphysics of Stoic Corporealism.Vanessa de Harven - forthcoming - Apeiron:1-27.
    The Stoics are famously committed to the thesis that only bodies are, and for this reason they are rightly called “corporealists.” They are also famously compared to Plato’s earthborn Giants in the Sophist, and rightly so given their steadfast commitment to body as being. But the Stoics also notoriously turn the tables on Plato and coopt his “dunamis proposal” that being is whatever can act or be acted upon to underwrite their commitment to body rather than shrink from it as (...)
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  40. Bodies and Their Effects: The Stoics on Causation and Incorporeals.Wolfhart Totschnig - 2013 - Archiv für Geschichte der Philosophie 95 (2):119-147.
    The Stoics offer us a very puzzling conception of causation and an equally puzzling ontology. The aim of the present paper is to show that these two elements of their system elucidate each other. The Stoic conception of causation, I contend, holds the key to understanding the ontological category of incorporeals and thus Stoic ontology as a whole, and it can in turn only be understood in the light of this connection to ontology. The thesis I defend is (...)
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  41. The Resistance to Stoic Blending.Vanessa de Harven - 2018 - Rhizomata 6 (1):1-23.
    This paper rehabilitates the Stoic conception of blending from the ground up, by freeing the Stoic conception of body from three interpretive presuppositions. First, the twin hylomorphic presuppositions that where there is body there is matter, and that where there is reason or quality there is an incorporeal. Then, the atomistic presupposition that body is absolutely full and rigid, and the attendant notion that resistance (antitupia) must be ricochet. I argue that once we clear away these presuppositions about (...)
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  42.  93
    Stoic Psychopathology.Eric Brown - manuscript
    An attempt to answer four unsettled questions about the Stoic definition of passions. (I am no longer working on this paper, but have incorporated some of its thoughts into subsequent work.).
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  43. Hand Over Fist: The Failure of Stoic Rhetoric.Catherine Atherton - 1988 - Classical Quarterly 38 (2):392-427.
    Students of Stoic philosophy, especially of Stoic ethics, have a lot to swallow. Virtues and emotions are bodies; virtue is the only good, and constitutes happiness, while vice is the only evil; emotions are judgements ; all sins are equal; and everyone bar the sage is mad, bad and dangerous to know. Non-Stoics in antiquity seem for the most part to find these doctrines as bizarre as we do. Their own philosophical or ideological perspectives, and the criticisms of (...)
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  44.  50
    The Acceptance of the Stoic Thesis on Affections (Pathē).Jessica S. Janneck - manuscript
    The Acceptance of the Stoic Thesis on Affections (Pathē) -/- In this paper, I argue that the Stoic claim that one should strive towards having no affections (pathē) is a plausible and, moreover, true claim given the context of the Stoic thesis on affections (pathē) in relationship to their philosophy of the ultimate goal (telos) of life. Given the conception of affections (pathē) that the Stoics intended, the irrefutability that one should strive towards having no affections (pathē) (...)
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  45.  53
    Al-Kindi and Nietzsche on the Stoic Art of Banishing Sorrow.Peter S. Groff - 2004 - Journal of Nietzsche Studies 28 (1):139-173.
    This comparative examination of Nietzsche and the Islamic philosopher al-Kindi emphasizes their mutual commitment to the recovery of classical Greek and Hellenistic thought and the idea of philosophy as a way of life. Affiliating both thinkers with the Stoic lineage in particular, I examine the ways in which they appropriate common themes such as fatalism, self-cultivation via spiritual exercises, and the banishing of sorrow. Focusing primarily on their respective conceptions of self and nature, I argue that the antipodal worldviews (...)
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  46. Free Will and the Freedom of the Sage in Leibniz and the Stoics.David Forman - 2008 - History of Philosophy Quarterly 25 (3):203-219.
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  47. Cicero's Criticism Of Stoic Rhetoric.Diogo Luz - 2020 - Prometheus 13 (33):423-433.
    My goal with this article is to present the elements involved in Cicero's criticism of Stoic rhetoric. First, I will present the rhetoric of the Stoics based on the testimonies we have left on these philosophers. Soon after, I will expose Cicero's criticisms of the Stoics. Next, I will argue that Cicero's criticisms arise because his proposal with rhetoric is different from the Stoics' proposal. Due to this difference, it is necessary to understand that the Stoics, on the other (...)
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  48. Frege Plagiarized the Stoics.Susanne Bobzien - 2021 - In Fiona Leigh (ed.), Themes in Plato, Aristotle, and Hellenistic Philosophy, Keeling Lectures 2011-2018. University of Chicago Press. pp. 149-206.
    In this essay, I argue that Frege plagiarized the Stoics --and I mean exactly that-- on a large scale in his work on the philosophy of logic and language as written mainly between 1890 and his death in 1925 (much of which published posthumously) and possibly earlier. I use ‘plagiarize' (or 'plagiarise’) merely as a descriptive term. The essay is not concerned with finger pointing or casting moral judgement. The point is rather to demonstrate carefully by means of detailed evidence (...)
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  49.  35
    Notions of the Stoic Value Theory in Contemporary Debates: Euthanasia and Assisted Suicide.Evangelos D. Protopapadakis - 2009 - Journal of Classical Studies MS 11:213-221.
    Arguments concerning central issues of contemporary Medical Ethics often not only bear similarities, but also derive their sheer essence from notions which belong to the celebrated history of Ethics. Thus, argumentation pro euthanasia and assisted suicide which focus on the detainment of dignity and the ensuring of posthumous reputation on behalf of the moral agent is shown to echo stoic views on arête and the subordination of life to the primary human goal, namely the achievement of virtue. The progress (...)
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  50. The Physics of Stoic Cosmogony.Ian Hensley - 2021 - Apeiron 54 (2):161-187.
    According to the ancient Greek Stoics, the cosmos regularly transitions between periods of conflagration, during which only fire exists, and periods of cosmic order, during which the four elements exist. This paper examines the cosmogonic process by which conflagrations are extinguished and cosmic orders are restored, and it defends three main conclusions. First, I argue that not all the conflagration’s fire is extinguished during the cosmogony, against recent arguments by Ricardo Salles. Second, at least with respect to the cosmogony, it (...)
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